Judges 16:10

16:10 Delilah said to Samson, “Look, you deceived ¹  me and told me lies! Now tell me how you can be subdued.”

Judges 16:1

Samson’s Downfall

16:1 Samson went to Gaza. There he saw a prostitute and went in to have sex with her. ² 

Judges 19:17

19:17 When he looked up and saw the traveler ³  in the town square, the old man said, “Where are you heading? Where do you come from?”

Judges 21:2-3

21:2 So the people came to Bethel ⁴  and sat there before God until evening, weeping loudly and uncontrollably. ⁵  21:3 They said, “Why, O Lord God of Israel, has this happened in Israel?” An entire ⁶  tribe has disappeared from Israel today!”

Judges 1:10

1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai.

Proverbs 12:19

12:19 The one who tells the truth ⁷  will endure forever,

but the one who lies ⁸  will last only for a moment. ⁹ 

Proverbs 17:7

17:7 Excessive ¹⁰  speech ¹¹  is not becoming for a fool; ¹² 

how much less are lies ¹³  for a ruler! ¹⁴ 

Romans 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ¹⁵  (Their ¹⁶  condemnation is deserved!)

Galatians 6:7

6:7 Do not be deceived. God will not be made a fool. ¹⁷  For a person ¹⁸  will reap what he sows,

Colossians 3:9

3:9 Do not lie to one another since you have put off the old man with its practices

[16:10]  ¹ tn See Gen 31:7; Exod 8:29 [8:25 HT]; Job 13:9; Isa 44:20; Jer 9:4 for other uses of this Hebrew word (II תָּלַל, talal), which also occurs in v. 13.

[16:1]  ² tn Heb “and he went in to her.” The idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations.

[19:17]  ³ tn Heb “the man, the traveler.”

[21:2]  ⁴ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[21:2]  ⁵ tn Heb “and they lifted up their voice[s] and wept with great weeping.” Both the cognate accusative בְּכִי (bekhi, “weeping”) and the attributive adjective גָדוֹל (gadol, “great”) emphasize their degree of sorrow.

[21:3]  ⁶ tn Heb “one.”

[12:19]  ⁷ tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”

[12:19]  ⁸ tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”

[12:19]  ⁹ tn Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.

[17:7]  ¹⁰ tn The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. NIV) or “excellent” (cf. KJV, NASB; NLT “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.

[17:7]  ¹¹ tn “a lip of excess.” The term “lip” is a metonymy for what is said.

[17:7]  ¹² sn The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.

[17:7]  ¹³ tn Heb “speech of falsehood”; NRSV “false speech.”

[17:7]  ¹⁴ sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).

[3:8]  ¹⁵ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ¹⁶ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[6:7]  ¹⁷ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ¹⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.